| [from http://home.info-media.de/yezidi/ ] Articles of our last edition The Yezidis before Sheihk-Adi A scientific religious research by Dr. Pir Mamou Othman The Yezidi-religion is one the oldest controversial religions of the world. The fact, that Sheik-Adi Ibin Mustafa (ca. 1162 after Christ) introduced a radical change in the Yezidi-religion hang like a dark curtain in front of theYezidi past. It is unanimously held, that this religion existed before Sheik-Adi, but under other names as well as definitely with other Customs and Traditions. An article "a focus on the Philosophy of the Yezidi-religion" presents the philosophical disputes in the Yezidi-religion, viz. Ta'usi-Melek as God's representative on the earth and not as the "Evil One", as other religions state, Ta'usi as the aesthetic Phenomenon, interpreted as such and firmly held only by the Yezidis. The Yezidis hold that Ta´usi-Melek is as fire with two dualistic elementary abilities: Fire as light, but also fire to burn: The good and the evil are one and the same Person. Simultaneously is a human being itself a mixture of two powers: good and evil, i.e. every Yezidi has a part of Ta´usi-Melek in himself. An ongoing research of the available Literature about the olde religions of the Near East point to no direct connection between the anmes before Sheihk-Adi with the names after him (in the Yezidi-religion), except from a few similar Feasts and Words, for eg. "Yazatas" = angel in Zorasthrianism/ Zarathustriansism)is similar to the word "Yezidi" = those, who worship the angel. Our intention here, is to present Customs, Feasts and Traditions. which exist in Mithraism, Zorasthriansism and Yezidism. Among the old religions which existed ca. 2000 V.C. in Kurdistan and Persia Mithraism because of its military character was the strongest, till the advent of Christianity there wes no radical change in the old religions. But new religions came on the scene - each with new characteristics and corresponding to the desires of their new followers and to fulfill present needs., for eg. Zorasthrianism, which followed Mithraism, which was reformed by Zorasther (ca. 550 B.C.) not as an abolishing of its revolutionary character, but rather an abolishing of the patriarchal character of Mithraism, Christianity (Rome) and Judaism (Palestina) differed essentially from Mithraism. Yezidism did not figue in these changes, because she was never in power. But rather other religions influenced her strongly. She was one of the oldest religions, which came with Mithraism from Indi into the today's Iran and Kurdisthan. What was she called and how many followers in this period of time is lost in oblivion. Regarding this, some authorities on religions give important tips, which support the above-mentionened thesis. "In the old and new 'Awesta' (the holy book of the Zorasthrians) one find Peoples, who stand contrary to the iranisan group, or at least pronounce about the chief names of their gods, speak rather about the Indians as the Iranians, because they were disparagingly labelled as Worshippers of "Deva" (=Devils). The "Gathas" appear as Deathenemies of the Zarusthrier also surface, which later from their gradually disappearing countrymen were left behind......." A comparison with Zorasthrianismus shows, that it stronlgy influenced Yezidism. It is not suprising, because it was the official state-religion for over 300 years. Zorasthrians' influence on Yesidism is similar to that of Islam, especially during and after Sheik-Adi's appearance in Yezidism. The Yezidis pray in a way, which resembles the prayer-rituals of the Zorstrhians. Especially noticeable in the morning-prayer with the face turned towards the sun. The five chief prayers stem also from Zorasthrianism, and not from Islam, as is often stated. The Yezidis have two of these five Prayer-sesions as most important: namely viz. at Sunrise and at Sunset. The prayers are addressed to "Mithra" (the Sun-god) and not to Zarathusthra. Zarathusthra laid down seven serious Obligations, were seven Feasts dedicated to Ahura-Mazda. These Feasts were rather pasoral and agrarian regarded either as "military" (as in Mithraism) or "economic" (as in Islam). Yezidis have these feasts till today, but as movebale feasts i.e. a change in date to the seasons of the year). 1. Maidhyoi-Zaremaya: By the Zarathustrians - mid-spring: By the Yezidis - ca. 14. April i.e with the Feast of the Fravashis, shich was celebrated by the Sassenites and Babyloians. It is the Yezidi-"Belinde" (Feast of the Dead) or Cejne Ser Sale" 2. Maidhyoi-shema: By the Zarathustrians - midsummer. By the Yezidis also Midsummer approx. at the End of July and which is celebrated in Lalish, (the yezididi-holy-place, ca. 60 kms. from Ninive (N.Irak). 3. Paitshahya: By the Zarathustrians - a Harvest-feast. By the Yezidis - at the end of Aug. and everwhere in the countryside. By the Yezidis is Mahmad Rashan" as Protector of the harvest and especially of Rain.; his feast is celebrated in spring. 4. Ayathriama: By the Zarathustrians - feast of the cattle. By the Yezidis the end of Spring. The Yezidi have two Saints for the cattle: Memyshivan, the holy protector of sheep and Gawanezersan as the holy Protector of the cow. The feast are named after these two holy protectors. 5. Maidhyaira: By the Zarathustrians - mid-winter. By the Yezidis - at the beginning of October and last seven days. On Wednesday, the Yezidis call this feast Wednesdy-Kabach, when a oxen / bull is offered. The Yezidis call these seven days the feast of "Cema Sheik-Adi". 6. Hamaspath-maedaya By the Zarathustrians - feast at the end of Spring. By the Yezidis - at the end of Dec. (Belinde). The Christians in Kurdistan celebrate the same feast under the name "Balinde" 3) Animals hold a special place in the old religions, especially in Mithraism and have an important meaning in the philosophy of life as well as in the relationship between the sun and the moon. Plenty of animals are painted in the most well-known Mithristic icons, which are ever till today identical with those in Sheikh-Adis shrine. Their interpretations are also identical to those of the Mithraistic feast. 1. The Bull: The Mithras kill a bull as Offering. The Yezidis do the same in Autumn. They offer it for Mankind and the generation of a harmonious world, and for the original New Year's feast. The Bull earlier symboised Autumn, a rainy, fruitful green year follows its slaughter. [INLINE] 2. The Snake: The snake for the Mithras was symbolical for the Cosmos and the Zodiac. The Snake is a path, over which the sund and the moon move. The sun and the moon follow a goal in their orbits. Hence the Zodiac is a symbol of time. Many scientists describe the snake as a symbol of movement and of development. The snake in Mithraism in connection with the zodiac symbolises the year and annual seasons The Yezidis regards the snake (especially the black snake) as holy, in fact as a saint. Sheik-Adi in his time gave a special interpretation: The Sheik-Caste's (Sheik-Mend) tribe is its guardian and is the nature-healer of the Yezidis. If a snake stings a Yezid, he is healed only through prayer of a member of this caste and his saliva on the snalebite's wound. The Snake-Icon is since time immemorial at the Sheik-Adi´s Tempel-exit in Lalish. 3. The Scorpion: The scorpion in the mithraistic animalworld symbolises the sun. The snake goes into the sun-orbit on 23. October. The Yezidis have a special "Pir" (holy man). He is similar to the Sheik-Mend as nature-healer. "Pir Gerwa" is the holy protector of the Scorpion. One can definitely state, that the Yez. have taken over the Bull, the Snake and the Scorpion, not from the Zorasthrianism, but rather from Mithraism. The snake and the scorpion are described in the Avesta as harmful animals - sent by Ariram. The one who kills it, does a good deed. The influence of Mithraism outweighs that of Zorasthrianism on Yezidis being a minority wasn't confronted by other religions before the invasion of Islam. From extensive study of the Yezid´s feasts, it is clear, that not only these two iranian religions influenced it, but that it also had jewish and christian influences. Even nowa-days there are are many feasts and religious customs which are similar to those of the Jews and Christians, for eg. the Circumcision and the Feast of Offerings (the story of Abraham and Isaac). The Star of Kind David is on the Sheik-Adi's temple wall, which most probably was begun during the ban on Jews and Yezid-Kurdisthan was the 1st hisorical country of exile for the Jews - several hundreds of jewish prisoners were sent to Kurdisthan, after King Hosea's refusal of to pay tribute to the Assyrian King Salmanesser (727-22 B.C.). The Christian Easter, in fact the names of Mary and Jesus were expressly mentioned in the Yezid religious texts, where they have a place of honorable saints. The Christians also took over some customs from the Yezidis: the colouring of Easter-eggs, the fire and the decoration of the house-entrance with flowers. The available Yezid-texts give the impression, that it is a new religion, because of several islamic terms: the important Personalities, Mohammad, Ali, Hassan, Abubhakir, Omer etc. are regarded as saints. These are simultaneously a proof, that Islam strongly influenced Yezidism. There are Poets, who wrote critically the Yezid religious texts during Sheik-Adi's time - most of these bear their names: 1. Hasede Al-Tawri: "About the advice re. leading a moral life for every Yezidi." 2. Pise Cemî: "Sheik-Adi and the Saints." 3. Pir Dawood: "The war agains Sheik-Adi and his followers" 4. Sheikh-Fakhre Adia: a) "Praise about Sheik-Hassan" b) "Sheikh Seri" 5. Pir Sheref: "Qawle Baza" about Sheikh-Adi." 6. Pir Khidir: "Qawale Darweshi Adam" Islam extended its power after Sheik-Adi's arrival. A decisive majority of Feasts, Customs and oral religious transmission stem from the Post-Islam period. [LINK] [INLINE] Snake at the door of the Sheikh-Adi-shrine in Lalish | |
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